Personal Names
Before Exodus 6:2-3
With Emphasis
on the Personal Names in Genesis 1-11
Updated: 15 December 2014
Mark S. Haughwout
M.A. The Bible and the Ancient Near East
Hebrew University Jerusalem
Copyright 2010 Mark
S. Haughwout all rights reserved
Table of Contents
Introduction
1. Tables Of Names In Chapters 1-11
a. Names Of People
b. Names Of Ethnic Groups
c. Names Of Cities, Lands, And Rivers
2. People Groups v Personal Names
3. Etymologies of The Names
a. Adam – Noah, Observations on the Names
b. Matriarchal Naming Of Children
c. Compound Names / Suffixes
d. Duplication of Names
i. Seth v Cain Genealogies - Non-Identical
ii. Sheba and Havilah
iii. Sheba and Dedan
e. Chronicles v Genesis
f. Conclusion About the Names in Genesis 1-11
4. Names In Genesis 12 - Exodus
a. Moses As An Egyptian Name
5. Suffix Yah
a. Non Use Of Suffix YAH In All The Names
b. Use of ÔelÕ as a Suffix or Prefix
c. Shaddai
d. Possible Exceptions:
i. Moriyah (Mt. Moriah)
ii. Yahudah (Judah)
iii. Yahoshua (Joshua)
e. Earliest mention of YHVH outside the bible
Conclusion
Bibliography
Source criticism seeks to account for the seemingly repetitious stories in the Bible, and especially beginning in the book of Genesis. The initial ÔunravelingÕ of the so-called multiple sources/stories, as Herbert Brichto points out, was a result of comparing which names for God were used in these stories (Brichto xi). In this paper I will discuss not only the use of the divine names, particularly EL and YHWH, but also the names of individuals, people groups, places, and other proper nouns. My aim is two-fold. First the names can teach us something about the origins of the book of Genesis, both in terms of place of composition and date of composition, or at least of the underlying sources thereof. Secondly, as will be shown below, the non-divine names can tell us a significant amount about the use of the name Yahweh in Patriarchal times. The key verses in this discussion are Genesis 4:26 compared to Exodus 3:15ff and particularly Exodus 6:2-3. In the former it appears as though the author is claiming that men began to invoke the name of YHWH even in AdamÕs lifetime, yet in the later passage it is written that God did not reveal himself to the patriarchs this way but rather Òin El-ShadaiÓ.
Genesis chapters 1-11 contain 144 proper names belonging to different people, people groups and places. Several names including Lamech, Enoch, Nahor, Sheba and others pertain to more than one person. This duplication of names will be discussed further below. The tables following are my own construction and are provided as a simple reference for the names found in Genesis 1-11.
In addition to the personal names, there are also names of places and names of people groups, which are listed in the 2nd and 3rd tables, further below. Following is the list of personal names of people, according to their first appearance in the text.
1.
|
יהוה |
YHWH[2] |
2:4 |
|
2.
|
אדם |
Adam |
3:17 |
First mention of Adam[3] |
3.
|
חוה |
Eve |
3:20 |
|
4.
|
קין |
Cain |
4:1 |
|
5.
|
הבל |
Abel |
4:2 |
|
6.
|
חנוך |
Enoch |
4:17 |
also in Seth's line 5:18 |
7.
|
עירד |
Irad |
4:18 |
|
8.
|
מחויאל
(מחייאל) |
Mehujael |
4:18 |
note the ÔelÕ suffix |
9.
|
מתושאל |
Methushael |
4:18 |
note the ÔelÕ suffix |
10.
|
למך |
Lamech |
4:18 |
also in Seth's line 5:25 |
11.
|
עדה |
Adah |
4:19 |
|
12.
|
צלה |
Zillah |
4:19 |
|
13.
|
בלי |
Jabal |
4:20 |
|
14.
|
יובל |
Jubal |
4:21 |
|
15.
|
קין
תובל |
Tubal-Cain |
4:22 |
|
16.
|
נעמה |
Naamah |
4:22 |
sister of Tubal-Cain |
17.
|
שת |
Seth |
4:25 |
|
18.
|
אנוש |
Enosh |
4:26 |
Seth's son |
19.
|
קינן |
Cainan |
5:9 |
|
20.
|
מהללאל |
Mahalalel |
5:12 |
note the ÔelÕ suffix |
21.
|
ירד |
Jared |
5:15 |
|
22.
|
חנוך |
Enoch |
5:18 |
also in Cain's line 4:17 |
23.
|
מתושלח |
Methuselah |
5:21 |
|
24.
|
למך |
Lamech |
5:25 |
also in Cain's line 4:18 |
25.
|
נח |
Noah |
5:29 |
name explained here |
26.
|
שם |
Shem |
5:32 |
|
27.
|
חם |
Ham |
5:32 |
|
28.
|
יפת |
Japheth |
5:32 |
Last name before the flood story |
29.
|
כנען |
Canaan |
9:18 |
Also a place name[4] |
30.
|
גמר |
Gomer |
10:2 |
|
31.
|
מגוג |
Magog |
10:2 |
Place/people name in Ezekiel |
32.
|
מדי |
Madai |
10:2 |
|
33.
|
יון |
Javan |
10:2 |
Also the name of Greece |
34.
|
תבל |
Tubal |
10:2 |
|
35.
|
משך |
Meshech |
10:2 |
|
36.
|
תירס |
Tiras |
10:2 |
|
37.
|
אשכנז |
Ashkenaz |
10:3 |
|
38.
|
ריפת |
Riphath |
10:3 |
|
39.
|
תגרמה |
Togarmah |
10:3 |
spelt תוגרמה in 1st
Chron. 1:6 |
40.
|
אלישה |
Elishah |
10:4 |
|
41.
|
תרשיש |
Tarshish |
10:4 |
תרשישה in 1st
Chron. 1:7 |
42.
|
כתים |
Kittim |
10:4 |
notice the plural endings |
43.
|
דדנים |
Dodanim |
10:4 |
[5] see דדן
below. 1st Chr 1:7 = רודנים |
44.
|
כוש |
Cush |
10:6 |
Ethiopia |
45.
|
מצרים |
Mizraim |
10:6 |
Egypt |
46.
|
פוט |
Put |
10:6 |
|
47.
|
סבא |
Seba |
10:7 |
|
48.
|
להחוי |
Havilah |
10:7 |
same name below 10:29 |
49.
|
סבתה |
Sabtah |
10:7 |
סבתא in 1st Chr. 1:9 |
50.
|
רעמה |
Raamah |
10:7 |
רעמא in 1st Chr. 1:9 |
51.
|
סבתכא |
Sabtechah |
10:7 |
|
52.
|
שבא |
Sheba |
10:7 |
10:28 |
53.
|
דדן |
Dedan |
10:7 |
see דדנים above |
54.
|
נמרד |
Nimrod |
10:8 |
נמרוד in 1st Chr.
1:10 |
55.
|
צידן |
Sidon |
10:15 |
also a place צידון in 1st
Chr. 1:13 |
56.
|
חת |
Heth |
10:15 |
Possibly a people group - Hittites? |
57.
|
עילם |
Elam |
10:22 |
Also a people group |
58.
|
אשור |
Asshur |
10:22 |
Also a people group/place |
59.
|
ארפכשד |
Arphaxad |
10:22 |
Possibly also a place name |
60.
|
לוד |
Lud |
10:22 |
|
61.
|
ארם |
Aram |
10:22 |
Also a people group |
62.
|
עוץ |
Uz |
10:23 |
Place name in Job 1:1 |
63.
|
חול |
Hul |
10:23 |
|
64.
|
גתר |
Gether |
10:23 |
|
65.
|
מש |
Mash |
10:23 |
משך in 1st Chr. 1:17 |
66.
|
שלח |
Salah |
10:24 |
|
67.
|
עבר |
Eber |
10:24 |
|
68.
|
פלג |
Peleg |
10:25 |
|
69.
|
יקטן |
Joktan |
10:25 |
|
70.
|
אלמודד |
Almodad |
10:26 |
|
71.
|
שלף |
Sheleph |
10:26 |
|
72.
|
חצרמות |
Hazarmaveth |
10:26 |
|
73.
|
ירח |
Jerah |
10:26 |
|
74.
|
הדורם |
Hadoram |
10:27 |
|
75.
|
אוזל |
Uzal |
10:27 |
|
76.
|
דקלה |
Diklah |
10:27 |
|
77.
|
עובל |
Obal (Ebal) |
10:28 |
עיבל in 1st Chr. 1:22 |
78.
|
אבימאל |
Abimael |
10:28 |
note the ÔelÕ suffix |
79.
|
שבא |
Sheba |
10:28 |
also above 10:7 |
80.
|
אופר |
Ophir |
10:29 |
|
81.
|
חוילה |
Havilah |
10:29 |
same name diff. person than 10:7 |
82.
|
יובב |
Jobab |
10:29 |
|
83.
|
רעו |
Reu |
11:18 |
|
84.
|
שרוג |
Serug |
11:20 |
|
85.
|
נחור |
Nahor |
11:22 |
see 11:26 |
86.
|
תרח |
Terah |
11:24 |
|
87.
|
אברם |
Abram |
11:26 |
|
88.
|
נחור |
Nahor |
11:26 |
also 11:22, two different people |
89.
|
הרן |
Haran |
11:26 |
|
90.
|
לוט |
Lot |
11:27 |
|
91.
|
שרי |
Sarai |
11:29 |
|
92.
|
מלכה |
Milcah |
11:29 |
|
93.
|
יסכה |
Iscah |
11:29 |
|
Race/Nation names in Genesis
1-11:
|
94.
|
הנפלים |
giants |
6:4 |
The Nephilim |
|
|
95.
|
לודים |
|
10:13 |
children of Mitzraim |
|
|
96.
|
ענמים |
|
10:13 |
children of Mitzraim |
|
|
97.
|
להבים |
|
10:13 |
children of Mitzraim |
|
|
98.
|
נפתחים |
|
10:13 |
children of Mitzraim |
|
|
99.
|
פתרסים |
|
10:14 |
children of Mitzraim |
|
|
100.
|
כסלחים |
|
10:14 |
children of Mitzraim |
|
|
101.
|
פלשתים |
|
10:14 |
from the Casluhim |
|
|
102.
|
כפתרים |
|
10:14 |
from the Casluhim |
|
|
103.
|
היבוסי |
|
10:14 |
|
|
|
104.
|
האמרי |
|
10:16 |
|
|
|
105.
|
הגרגשי |
|
10:16 |
|
|
|
106.
|
החוי |
|
10:17 |
|
|
|
107.
|
הערקי |
|
10:17 |
|
|
|
108.
|
הסיני |
|
10:17 |
|
|
|
109.
|
הארודי |
|
10:18 |
|
|
|
110.
|
הצמרי |
|
10:18 |
|
|
|
111.
|
החמתי |
|
10:18 |
|
|
112.
|
עבר
בני |
sons of Eber |
10:21 |
cf. Gen 10:24, 11:11, 14 |
||
113.
|
|
Chaldeans |
11:28 |
|
||
Place Names (cities, lands, rivers,
etc...)
114.
|
עדן |
Eden |
2:8 |
|
115.
|
פישון |
Pishon |
2:11 |
|
116.
|
החוילה |
Havilah |
2:11 |
|
117.
|
גיחון |
Gihon |
2:13 |
also
the name of a spring in Jer. |
118.
|
שכו |
Cush |
2:13 |
|
119.
|
חדקל |
Hiddekel |
2:14 |
|
120.
|
אשור |
Assyria |
2:14 |
|
121.
|
פרת |
Euphrates |
2:14 |
|
122.
|
נוד |
Nod |
4:16 |
|
123.
|
חנוך |
Enoch |
4:17 |
a
city named after Cain's son[6] |
124.
|
אררט |
Ararat |
8:4 |
mountains
of Ararat |
125.
|
בבל |
Babel |
10:10 |
|
126.
|
ארך |
Erech |
10:10 |
|
127.
|
אכד |
Accad |
10:10 |
|
128.
|
כלנה |
Calneh |
10:10 |
|
129.
|
שנער |
Shinar |
10:10 |
|
130.
|
נינוה |
Nineveh |
10:11 |
|
131.
|
עיר
רחבת |
Rehoboth
Ir |
10:11 |
maybe
two names |
132.
|
כלח |
Calah |
10:11 |
|
133.
|
רסן |
Resen |
10:12 |
|
134.
|
צידן |
Sidon |
10:19 |
|
135.
|
גררה |
Gerar |
10:19 |
|
136.
|
עזה |
Gaza |
10:19 |
|
137.
|
סדמה |
Sodom |
10:19 |
|
138.
|
עמרה |
Gomorrah |
10:19 |
|
139.
|
אדמה |
Admah |
10:19 |
|
140.
|
צבים |
Zeboiim |
10:19 |
|
141.
|
לשע |
Lasha |
10:19 |
|
142.
|
משא |
Mesha |
10:30 |
|
143.
|
ספרה |
Sephar |
10:30 |
|
144.
|
|
Ur |
11:28 |
|
Please note that several of the names in this first list may actually be names of people groups or even places, and thus actually belong in the second table. It is also possible that they are personal names of the ancestors of various groups. (i.e. Aram might be the ancestor of the people of Aram). I have only included names in the second table that are plainly people groups based on the names being in the plural or adjectival form. Richard Hess gives a good explanation of the techniques for identifying personal names and comes to the conclusion that there are 42 different personal names in these chapters (Hess p7-8). He also does not include the divine name in his list. For the purposes of this paper, there is a need to include all types of names, particularly for the discussion on the use of Yah/Yahu as a suffix or prefix.
Several
of the names in the tables above are discussed below. I have limited myself to names that have a significant
impact on the discussion of the origin and date of the book of Genesis or the
underlying documents thereof.
The
name of YHWH has its first occurrence in Genesis 2:4: ÒThese [are] the generations of the heavens and of the earth when they
were created, in the day that the LORD
God made the earth and the heavens,Ó (KJV). Because of the mention here of YHWH, scholars who have been
trained in the source critical method (particularly that referred to as the
Documentary Hypothesis) tend to assign the later half of this verse to the
story that follows. This is
because in their eyes one author states that the name YHWH was not known until
Exodus 6 in GodÕs revelation to Moses, while another author at Genesis 4:26
states that after Seth was born men began to call upon the name of YHWH. Thus because of the use of the generic
name for God – Elohim in the first chapter and the personal name YHWH in
the following chapters, and because of the seeming duplication of the stories,
DH scholars concluded that the ÔElohistÕ writer (either P or E) produced
1:1-24a and the ÔYahwistÕ writer produced 2:4b and following[7]. However this is against significant
evidence that the entire verse 2:4 belongs to the preceding story. It is well known that תולדות
אלה Ôthese are the generationsÕ is a statement that occurs
frequently throughout Genesis and serves as an introduction to the story that
either follows or precedes the statement.
It can be shown that in the early stories of Genesis these 'toldot'
statements follow the stories to
which they pertain. It is also
well known that verse 2:5 begins in a very typical Biblical Hebrew prose sort
of fashion – first introducing the setting and then initiating the actual
events of the story with a vav-consecutive.[8] Here the story actually begins in 2:7
with the v/c וייצר Ôand He formedÕ. Thus all of verse 5 and 6 are merely
setting up the scenario in which the story begins.
Also
the content of verse 2:4b refers to the creation of the Heaven and the Earth,
which thing was just recorded in 1:1-2:3.
What follows is not the creation of the Heaven and Earth, but rather the
creation of mankind in particular and in passing, that of animals and
plants. By ignoring the plain
context and understanding of the text and by adhering to their methodology
instead, the DH school has misinterpreted the text. If there is any doubt to my claim here, one need only look
at 5:1-2: ÒThis [is] the book of the
generations of Adam. In the day that God created man, in the likeness of God
made he him; Male and female created he them; and blessed them, and called
their name Adam, in the day when they were created.Ó (KJV) This ÔcolophonÕ[9]
clearly refers to the preceding chapters and not to what follows. To argue against this is simply
untenable for only in chapters 1 and 2 is Adam created, therefore these verses
can only be referring back to one or both of those chapters and not to what
follows. One might try to argue
that they refer to the genealogical list that follows, but that list refers to Adam
as a proper name and not to mankind – male and female created in the
image of God Òin the day when they were createdÓ. Nothing that follows has anything to do with the Ôimage of
GodÕ or Ôthe day they were createdÕ nor Ôand he blessed themÕ. God blessed them back in 1:28
(and possibly also 2:24). In fact
every single phrase in these two verses contains information that can only
refer to previous verses.
While
it is not my purpose here to analyze the text, it became necessary to do so
in-part to demonstrate how presuppositions about the use of the name YHWH can
mislead one into complete misinterpretation of the text. Indeed, if the name
Yahweh was not found in 2:4b, source critical scholars would likely have to
come to the same conclusion I have arrived at here.
Reinterpreting
texts is not the only problem created by the DH. As Brichto points out, anytime such a DH scholar encounters
a text or word that does not fit their schemes, they simply claim it was a
later addition or scribal error (Brichto p7). In Genesis this becomes obvious in places such as Gen 20:18
where the appearance of YHWH is found outside of so-called J.[10]
The
appearance of the name of YHWH in Genesis does not contradict Exodus 6, simply
by its appearance, since the author himself knew the name and was free to use
it. Nor do verses such as Genesis
13:4 – ÒUnto the place of the
altar, which he had made there at the first: and there Abram called on the name
of the LORD.Ó The fact that
Abram, by some means, called upon the God whose name a later author knew as
YHWH, does not mean that Abram used that name to call upon the God represented
by that name. In other words,
Abram called upon the person YHWH by his name El-Shadai.
One must observe Genesis 16:11 ÒAnd the angel of the LORD said unto her, Behold, thou [art] with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.Ó Though the text records the angel using the name of YHWH in discourse, the angel tells Hagar to name the child Ishmael, not Ishmayah!
Also Gen 16:13 – ÒAnd she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?Ó In this verse and the previous, it is almost as though the name YHWH is being used in a generic sense, in the same way Elohim is used, and not as a proper name. Also the prhasing in this verse, though lacking the prefixed bet to the word ÔnameÕ (שם instead of בשם), may help in understanding how at 13:4 Abram called Ôon the name of YHWHÕ.
Further evidence to support my explanation is found at Genesis 21:33 – ÒAnd [Abraham] planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.Ó Here the KJV should capitalize ÔeverlastingÕ for that is part of the proper name by which Abraham invoked YHWH. This verse shows clearly that when the ancients Ôcalled on the name of the LORDÕ they did so not by the name YHWH, but by El-Shadai, El-Roi, or in this case El-Olam. Compare also 24:3,7,12, 27, 42, which also support this idea in the same fashion as 21:33 discussed here.
A
bigger problem occurs first in Genesis 15:2 when Abram says in direct discourse
Òlord YHWH, what will you give me...Ó.
Similarly the name is invoked in discourse in 15:8 by Abram and in
16:2,5 by Sarai. This might be
explained by the author not directly quoting what Abraham said, but rather
relaying the meaning of what Abraham said. It is obvious that even by taking the conservative stance
that Moses wrote Genesis, one must admit that Abraham who lived about 500 years
earlier spoke a very different language or at least dialect than Moses. Thus a direct quote seems
unlikely.
However Genesis 22:14 creates a real problem for this theory – ÒAnd Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall be seen.Ó This verse is truly the hardest to get around.
Gen
49:18 is also a problem due to the antiquity of this poetry.
Exodus
3:18/5:3 is a problem because YHWH is referred to as the God of the
Hebrews. This may indicate that
the name of YHWH was known to the larger nomadic group descended from Eber. By contrast Exodus 4:5 seems to
indicate the need for an explanation to the people of Israel as to who YHWH is
– namely the God of their fathers.
More
about the name will be discussed below.
Adam
is not actually called by name until at least 3:17. In that verse only the Masoretic vowel pointing indicates
that it is a proper name. However
with different pointing (under the lamed) phrase would read Ôto the manÕ
instead of Ôto AdamÕ. In 5:2-3 we
read that God called their name ÔAdamÕ in the day they were created. Here the NKJV translates אדם
as "Mankind".[11] Thus for the first four chapters of
Genesis, אדם – ÔadamÕ is not used as a personal name
for the male individual created by God but rather is used simply to mean
ÒmankindÓ or Òthe manÓ (האדם). One way of discerning when Adam is used
as a personal name is the use of the definite article which cannot be connected
to a personal name. However even
when ÔadamÕ appears without the definite article, it still may not be a
personal name, as noted above, for it can also simply mean ÔmankindÕ.
The
etymology of the name Adam is both interesting and important. Hess shows that Òas a common noun, אדם
is at home throughout the Semetic world of the third to first millennia B.C.Ó
(Hess p19). The root can take the
definition of ÒredÓ ÒpersonÓ
ÒlandÓ and several other related meanings in languages such as Akkadian,
Sumerian, Aramaic and Arabic.
However as a personal name, Hess shows that it is Òmore at home the
earlier one goes. It is quite rare
in the late second and in the first millennia B.C.Ó (Hess p19, 61, 72). It only occurs as a personal name
before 1200 B.C. (Hess p35).
It does occur as a place name in the Jordan valley recorded in Joshua
3:16. The place name is not heard
of again and though apparently a well know place to the author of that text, it
disappears from latter recognition.
Pointing to both the antiquity of the use of the name and the antiquity
of the account in Joshua.
Only
a few names in Genesis are explained by the author and Adam's is not one of
them! In Gen 3:19 the man is made from "dust" עפר and
not from "ground" אדמה in this verse. Compare Job 34:15 Ò...and man
would return to dust.Ó Here the
word for dust is the same used in the Genesis account - עפר. Thus the author of Job (which is
considered by some scholars to be extremely old[12])
also relates the term אדם with עפר and not
directly with אדמה. The later would be the natural association in Hebrew and is
indeed alluded to in the text, but primary connection is between אדם
and עפר.
Similarly, Job says to God ÒRemember, I pray, that You have made me like
clay(חמר)[13]. And will You turn me into dust (עפר)
again?Ó (Job 10:9).
Joan
Comay points out that the belief of man being created out of the ground or out
of clay was not limited to the Israelites: ÒThere were similar stories among
the ancient Babylonians, Egyptians and Greeks, and parallel folk legends among
primitive tribes in many other parts of the world, including Australian
aborigines, Maoris, Africans, American Indians and Eskimos.Ó (Comay p38).
Hess
also points out that Adam could be Sumerian ÔaÕ = arm/side and ÔdamÕ = spouse.
(Hess p18).
Interestingly
only Job 31:33 refers to a person called Adam: ÒIf I covered my transgressions as Adam, by hiding mine iniquity in my
bosomÓ. However in this verse
too, Adam could simply be translated as Ôa manÕ.[14]
Eve
is a name that the Biblical author clearly connects to the Hebrew root Òto
liveÓ (Gen. 3:16) and is supported by the existence of the root in multiple
ancient Semitic languages spanning the first two millennia B.C. (Hess
p24). Interestingly, Hess states Òthe
verb Ôto enlivenÕ is designated by the logogram TI in Sumerian. This reading is also a homonym of the
word for ÔribÕÓ (Hess p20). Though
he discounts this as a possibility for a source used by the Biblical author,
this coincidence should be examined further.
Many
try to rearrange Genesis 4:17-18 to indicate that Enoch instead of Cain built a
city and named it after his son Irad, thus connecting the story to the first
Sumerian city of Eridu. However it is possible that Cain built a city and named
it after Enoch. Dillman provides
several examples of other ancient cities that may be tied to the name of Enoch
instead of to Irad (Dillman p198), thus allowing for a natural reading and
understanding of the text. Yet
this does not preclude another city being built and named after Irad.
Greenberg
states Òthe Mesopotamians made Eridu the city of the god EnkiÓ (Greenberg
p72). He then goes on to point out
the similarities between the names Enoch and Enki. If this connection is correct, then the name Irad points to
a very early time for the origin of this passage, for it is highly unlikely
that the passage came into being during the Babylonian exile. Therefore it was probably taken from
before the time when Abraham left Mesopotamia for Canaan.
ÒKate
Fielden reports "The earliest village settlement (c.5000 BC) had grown
into a substantial city of mudbrick and reed houses by c.2900 BC, covering 8-10
ha (20-25 acres). By c.2050 BC the city had declined; there is little evidence
of occupation after that date.Ó[15] Similarly Jean-Claude Margueron shows
that the city had its beginnings around the 6th millennium BC and
was Òmore or less deserted in the 2nd Millenium BCÓ (ABD II p573
ÒEriduÓ). This fits well with the
time Abraham left Mesopotamia according to biblical chronology.[16]
Driver points out that this name is Babylonian in origin – mutu-sha-ili – meaning Ôman of GodÕ (Driver p69).
Lamech
has an unknown etymology even though it consists of the three letter root so
common in Hebrew (see above and Hess Lamech)
– which is significant, since it would be highly unlikely for an Iron Age
author(s) to twice include a name that was completely unfamiliar in his time
and with no known meaning.
Interestingly this name consists of three of the middle letters in the
Hebrew alphabet – למך. The letters can be rearranged so
spell ÔkingÕ and are each individually used as prepositions. Also in both genealogies Lamech is the
only one whose speech is recorded after CainÕs words. Likewise, CainÕs Lamech speaks of being avenged Òseventy and
sevenfoldÓ (KJV) and is the seventh generation. SethÕs Lamech lives 777 years. The number 7 seems connected to these names.
Hess states, ÒLamech has no West-Semitic connection other than consisting of three consonants. Possibly it is the same as Akkadian lamakkuÓ (Hess, Lamech p23).
The
root of these two names is the same – יבל. Although the root is well attested in
the 1st millenium, it is only used as a personal name before the 1st
millennium and was popular in early 2nd millennium Amorite, where it
is followed by a divine name. (Hess pp 49-52).
Tubal-Cain
apparently also shares the same root as Jabal and thus it too belongs to the
early second millennium B.C. (Hess pp 49-52). Tubal does occur as a place name in Ezekiel 27:13 in the
lamentation (קינה) about Tyre.
Mahalalel has the obvious etymology of Òpraise GodÓ. In the Bible the name occurs as late as Nehemiah 11:4 as one of NehemiahÕs contemporaries. Similar forms occur elsewhere. However, outside the bible the name has an onomastic environment belonging to the 3rd and early 2nd millennium (Hess pp 68-69).
Hess
shows that Shem, Ham and Japheth are etymologically connected to the lands they
are credited with settling in the bible (Hess p29) and thus appear authentic.
These descendants of Ham have the same names as descendants of Abraham in Gen 25:3
These three are also names of places famous for gold in the Bible.
Eber is likely related to eber nari in Akkadian, meaning Ôbeyond the riverÕ. It is very likely this name is connected to the term Hebrew in the Bible and also to the Habiru (apiru) of the Armana letters. Notice how the root is used at Genesis 18:5 עברתם – Òye shall pass onÓ (KJV). Possibly indicating a nomadic tendency of the people of Eber. Abram is called a Hebrew in Genesis 14, thus the term refers to a larger group or groups of people who were called Hebrews.
In Genesis 10:21 Ôall the sons of EberÕ is likely a reference to the people group descended from Eber who is later mentioned as a person in 10:24 and 11:14[17]. In these later verses Eber is not the son of Shem but rather a later descendent of his. The context of 10:21 is that of describing nations. In the previous verses we have the descriptions of the nations that descended from Japheth and Ham and in the following verses, through the end of the chapter, the table of nations continues with those that descended from Shem.
It is significant to point out that 10:21 is completely unnecessary to the table of nations and is added by the author to point out the significant connection between Shem and the Hebrews. It is also important to point out that he could have instead made the connection between Shem and Terah or Shem and Abram, but he doesnÕt. Thus the authorÕs point here is not GodÕs choosing of Abram, but rather that he is concerned with the people group called the Hebrews. It is important to question why he is so concerned. In a similar way the author points out that Canaan is the son of Ham. The point there seems obvious – Canaan was cursed[18] and was also the enemy of the Habiru (the descendents of Eber)!
Further, from the above argument it must be asked what is the authorÕs explanation for Eber? Notice that EberÕs son Peleg has one of those rare names, in these early chapters, which is explained – Ôin his day the earth was dividedÕ. The significance intended by the author should not be ignored.
The term ÔHebrewÕ is first used in the bible at Genesis 14:13 - "Abram the Hebrew". It is obvious in this passage that it refers to a larger people group than just the Israelites. In Genesis 39:14,17 Joseph is called a Hebrew by PotipherÕs wife. Later when in Prison Joseph says he was taken from the land of the Hebrews (Genesis 40:15). Then in Genesis 41:12 Joseph is referred to as a Hebrew when the chief cupbearer speaks to Pharaoh. Whatever a ÔHebrewÕ was, it obviously does not specifically refer to a descendant of Abraham at this point, since even Pharaoh and other notable people in Egypt already had a concept of what a Hebrew (read: Habiru) was and what the land of the Hebrews was. Note that JosephÕs brothers refer to themselves as coming from the land of Canaan and NOT as Hebrews (Genesis 42:13,32).
In Genesis 43:32 it has become an abomination for the Egyptians to eat with Hebrews. Apparently the Egyptians did not initially despise the Hebrews, based on the treatment of Joseph in chapter 41. Joseph was even given an Egyptian wife. In Genesis 46:34 Shepherds are also called an abomination to the Egyptians. So there is some equating of Shepherds and Hebrews. Thus the term Hebrew may refer to someone who passes over the land back and forth like a Shepherd or nomad - consistent with the description of Habiru.
In
the Bible the term Hebrew is virtually never used after SaulÕs time (see 1st
Samuel 13:3,7,19; 14:11,21; 29:3).
1st Samuel 14:21 refers to ÔHebrewsÕ who pertained to the
Philistines. It is not entirely
clear who these Hebrews were – whether Israelites that had for a long
time been part of the Philistines or if they were other descendants of
Eber. 1st Samuel 29:2-3
is instructive for the use of the root עבר and the term
Hebrew. In this passage עברים
refers to a movement that both the Philistines and David performed. In fact, it is unclear if David and his
men are being called Hebrews or simply those who also Ôpassed overÕ.
The only later uses of the term are found in the books of Jonah and Jeremiah. Jonah uses the term in reference to himself when talking to foreigners. Jonah could have been using the term to say that he was a ÒwandererÓ for he could have just as easily said he was an Israelite. He uses the term to answer these questions ÒÉWhat is your occupation? And where do you come from? What is your country? And of what people are you?Ó (Jonah 1:8) To all this Jonah says I am a Hebrew and I worship YHWH (1:9).
Jeremiah 34:9,14 uses it concerning a reference to the Torah where the Israelites were not to enslave their Hebrew brothers. The reference is to Deuteronomy 15:12 and the parallel passage in Exodus 21:2, though neither is directly quoted in Jeremiah.
1st
Chronicles 24:27 has an individual from the time of David or earlier with the
name עברי.
He is a descendant of Levi.
It
is also important to point out that the term ÔHebrewÕ is not used in the bible
to refer to the spoken language.
The language of the Israelites (especially in the south) was יהודית
ÔYahuditÕ. See 2nd
Kings 18:26,28 with parallel passages in Isaiah 36:11,13 and 2nd
Chronicles 32:18. The Assyrians
speaking in these passages might actually be former Israelites who were
deported from the North[19]. Even after the exiles return from
Babylon we find Nehemiah complaining that their children didnÕt speak Yahudit
(Neh. 13:24).
The fact that the term Ôsons of EberÕ is a people group, this would provide significant evidence for the Israelites belonging to a larger people group called the ÔEberimÕ who are likely to be identified with the Habiru and probably also the Shasu and Hyksos.
ארפכשד
– the last three letters of this name likely have a connection to the
Babylonian Chasdim. The first part
of the name has been tenatively connected to Arrapha – a city mentioned frequently
in the Nuzi texts, thus indicating a Hurrian etymology. The name does not have a West Semitic
onomastic environment (Hess pp 77-78).
Iscah
has been proposed to be Sarai – AbramÕs wife. Brichto gives an interesting defense of this idea
(p348ff). Coincidentally Iscah and
Milcah her sister, have names with the same numerical value.
Both the author of Genesis and the Chronicler have the Philistines descending from the sons of Ham and specifically from Egypt! This is in stark contrast to archaeology, which has the Philistines coming form Greece, or beyond and only arriving as part of the Sea peoples starting in the 12th century[20](Hoerth p232ff). It may be that Ramses III settled them in Canaan after his victory over them, and thus they could be perceived as pertaining to Egypt.
Genesis 21:32 is the earliest mention of an interaction between a biblical character (Abraham) and the Philistines. It is important to note that in this passage there is only a reference to the Ôland of the PhilistinesÕ (21:32,34) and not to the Philistine people themselves. Though later in Genesis 26 we have a very similar account of Isaac and Abimelech and in that passage, Abimelech is called Ôking of the PhilistinesÕ. All of this might be explained as the work of a later scribe in using a current term to describe where Abraham was dwelling and with whom Isaac interacted. Notice that this whole scene is begun in Genesis 20:1. There we read of Abimelech king of Gerar. His name, which is probably a title, and the place name of Gerar are both west Semitic in origin and are probably not from the original language of the Sea Peoples, though little is known about their original language. Most likely Abimelech was not one of the Sea Peoples. In any case, the use of the term ÔphilistineÕ by the author of Genesis points to this edition of Genesis coming into form in the late Judges or even into the period of the monarchy.
It is possible that the bible uses the term ÔPhilistineÕ to refer to two different groups of people: ÒAnd the Avim, who dwelt in villages as far as Gaza – the Caphtorim, who came from Caphtor, destroyed them and dwelt in their place.Ó (Deut. 2:23)[21]
The Talmud (Chullin 60b) notes that the Avvites were the Philistine people in the days of Abraham. Their capital city was Gerar and their king both in the days of Abraham and Isaac bore the name Abimelech. These Philistines are mentioned several times in Genesis. The Table of Nations in Genesis 10 and 1 Chronicles 1 lists them as a people distinct from the Caphtorites noting that they were an offshoot of the Casluhites. Genesis Rabba 26:16 states that they were related to the Rephaites.
The Talmud explains that originally the Israelites were not entitled to conquer the land of the Avvites because of an oath that Abraham had sworn to Abimelech[22] but that this oath no longer applied after the Caphtorites had destroyed them. This view is reiterated in Rashi's commentary on Deuteronomy.
(Wikipedia contributors. "Avvites (of Philistia)." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 24 Sep. 2009. Web. 9 Jan. 2010.)
This Talmudic account is interesting since it was written hundreds of years before modern archaeological discoveries.
Sodom & Gomorrah are mentioned in Genesis 10:19 as though they were still in existence or at least still had well known locations. In this verse they are mentioned along with the Philistine cities of Gerar and Gaza as being the border of the land of the Canaanites.
Most of the names are not compound. This stands in contrast to many of the later names found in the bible. As early as Chapter 12 we have compound names occurring often. Abram is the first example Ôgreat fatherÕ. Other examples are Reuben Ôsee a sonÕ: Ishmael ÔGod hearsÕ; Israel Ôstruggles with GodÕ.
Eve,
the first person given a name is the name giver of the first sons - she names
Seth in 4:25 and by implication Cain in 4:1. Seth names his son Enosh. Thus either parent can name a child. Similarly we have Rachel naming Benoni
and Jacob calling him Benjamin.
However, JacobÕs other eleven sons are all named by their mothers. In Genesis 38:1ff Judah names his first
two sons and his wife names the third.
In the N.T. we have the parents of John the Baptist both participating
in the naming of their child (Luke 1:59ff). In Matt 1:25, Joseph names Jesus, as commanded by the angel
in 1:21. (likewise with John's father Luke 1:13). We see that there is no prejudice against women here in the
right to give names, throughout the entire Israelite history and before.
Similar
names in the genealogies of Seth and Cain are not as significant as some
scholars claim (such as Driver p80 and others). Similar names also occur within the genealogies of Noah's
sons in chapter 10. In fact only
two names – Lamech and Enoch occur in both SethÕs line and CainÕs
line.
Similarities,
without other supporting evidence, are no evidence at all. Comparison must be made to the lists of
the kings of Israel and Judah, who often had the same names, or similar
names. For example Joram(יורם)
king of Israel and Jehoram(יהורם) king of Judah
reigned at the same time (2nd Kings 8:16). Both in the book of Kings and Chronicles these two sometimes
have the exact same spelling (see 2nd Kings 9:24 and 2nd
Chr. 22:5-7). Likewise, Jeroboam(ירבעם)
and Rehoboam(רחבעם) also have similar names, the
difference being just one letter and they reigned at the same time, yet they
are clearly different people. Therefore the argument that Irad(עירד)
and Jared(ירד) are the same person is nullified (Gen. 4:18
and 5:15). Likewise Cain(קין)
and Cainan(קינן).
Had these names occurred in the same place in both genealogies, the
argument would be a little stronger, but they do not, thus the argument is
weaker than a hypothetical argument that would claim the above mentioned kings
of Israel and Judah are the same.
As
Brichto (p xiv) points out, these stories are different and complimentary
– SethÕs line was to that through which all of humanity to this day is
descended and CainÕs line was that which was to end with the great Flood. Within the story of Cain we see
civilization advancing from a technological perspective, with the housing,
metallurgical and musical discoveries attributed to his descendants and the
city building attributed to himself. On the other hand, SethÕs line, down to Abraham and
beyond are never attributed with technological advancements or city
building. In fact the author of
Genesis seems to show favor to pastoral peoples and disfavor to city dwellers,
and he does so by means of contrasting the two[23]. Thus for the single author of both the
genealogy of Seth and Cain, the two stories are necessary in order to produce
the desired contrast. The story of
CainÕs line serves to represent the people who were murderous and thus
displeasing to God (note that this is the only law God gives to the people
after the flood, in the sense of a legal civil code).
To
say that these two genealogies originated out of the same original story by two
different authors is not logical, for what would be the purpose of the record
of CainÕs line if it stood alone at one time in the past. If one would claim that CainÕs line at
one time ended with Noah and the story of the ark, there is not text to support
this, plus it would have Noah coming from a murderous line rather than being
Ôperfect in his generationsÕ.
To
say that one author created both of these genealogies out of a single earlier
genealogy and thereby attempt to explain similarities is also illogical. The argument for this would be that an
author in the time of the Monarchy was trying to make the early chapters of
Genesis appear old and authentic, but only knew of a handful of ancient names
and therefore reused them in the second genealogy, changing the spelling of a
few so as not to be so obvious.
The
logical reason for two names that are the same in both genealogies is mere
coincidence, as shown above in the example concerning the kings of Israel and
Judah.[24]
These two names which appear together in 10:28-29 as sons of Joktan, son of Eber, also appear as descendents of Ham in 10:6-7, but a generation apart. The two names are associated with gold in the Bible – The queen of Sheba brought a huge amount of gold to Solomon and the Pishon river went around the land of Havilah in Genesis 2:11, which is said to have good gold.
Sheba and Dedan are said to be the sons of Raamah, son of Cush, son of Ham in Genesis 10:7. Yet the same pair of names appears in Genesis 25:3 as the sons of Jokshan, son of Abraham by Keturah. One must also notice the similarities in Hebrew between the name Jokshan here and in Joktan in 10:26ff who is the father of another Sheba. The letter Shin and Tet may be attempts at transliterating into Hebrew the same sound.
Many of the names in Genesis are repeated in 1st Chronicles in the Genealogical lists there. Occasionally there are differences in spelling. The Chronicler was likely using Genesis as a source. The Chronicler repeats the names found in Genesis 10 and 11 – the Table of Nations, followed by the Ancestors of Abraham, though he does so in brief. Often the Chronicler uses ÔpleneÕ spellings – typically the addition of a vav. Sometimes he substitutes final aleph for final hey (see notes in the charts above). The use of additional letters is presumably to help with pronunciation. This points to a reasonably large difference in time between the writing of Genesis and that of Chronicles.
Hess
points out that most of the names in Genesis 1-11 are single element names and
that forms of the name יהוה are completely
missing. This point combined with
his other observations point to an onomastic environment before the monarchal
times of Israel. Many of the names
in the first 5 chapters of Genesis fit well into a lexical environment outside
of the borders of Israel. If an
Iron Age author(s) was creating names for his story, he likely would have
chosen ones that the Israelites could have related to in this later time
period. Rather the evidence points
to an authorship for at least these first few chapters much earlier than the
Iron Age – even to the early to mid 2nd millennium. Geographically, the author(s) would
have been located in or at least been well acquainted with the area of
Mesopotamia in this time period. (Hess pp 71-72)
That the stories in Genesis 1-11 also do not appear to be of Canaanite origin, is pointed out by Hamilton, "Another evidence pointing against Canaanite origins is the lack of Baal names anywhere in Genesis..." (Hamilton p69)
Additionally the author of Genesis seems much more concerned with explaining names in the later chapters than he does in chapters 1-11. Driver points out that Ò...in many cases the meaning is uncertain; for we do not know what was the vocabulary of the Semitic language from which they were derived, at the time when they were formed...in the process of naturalization in Israel, they may easily have been Hebraized.Ó (Driver p69). This fact points strongly to an early date for the origin of these names and thereby of these stories. Certainly they must date to before the time of the United Monarchy, since they cannot be understood in the Hebrew context of that period.
(This section reserved for future study on these names)
(discussion may include the Egyptian origin of the name Moses. The Semitic/Hebrew names of the Hyksos rulers. The significance of recording of Egyptian names, especially in the Joseph story, but never of Pharaoh.)
(names in these chapters must be compared to 1st ChroniclesÕ genealogies)
(reserved)
None
of the names in the bible up until the time of the generation born after the
Exodus include the suffix יה or יהו (Yah or
Yahu). This is consistent with the
Biblical account in Exodus 6:2-3, where God reveals the name יהוה
to Moses: "And God spoke to
Moses and said to him: "I am the LORD. I appeared to Abraham, to Isaac, and to Jacob, as God
Almighty, but by My name LORD I was not known to them." This must of course be compared
to Exodus 3:14ff where God answers Moses' question about what God's name
is. In that passage, the
implication seems to be that when Moses says the LORD has sent him, the elders will
recognize the name, rather than having the reaction of wondering what this new
name for God is.
The
name עדה Adah is the name of one of LamechÕs wives in Gen.
4:19. It is thought to come from עדי
– ÔornamentÕ (Dillman p200) or Ôto deck oneself / to ornamentÕ (Job
40:10)[25]. This name occurs in several other
places in the bible. In Genesis
36:2, Adah, is the wife of Esau[26]. However only later, after the Exodus,
is the suffix יה or יהו added, such as in 2nd
Kings 22:1; Ezra 10:29. 1st
Chronicles 9:36 has יהועדה who is born well
into the monarchal times. By
Comparison, in 1st Chronicles 7:20, in the period before the Exodus[27]
we have the name of a great-great grandson of Eprhaim named אלעדה
and also one named אלעד. The prefix in these names is אל instead of ויה
and is consistent with being before the Exodus.
"Although often dismissed as apologetic, the old suggestion that Exod. 6:2-3 teaches a deeper revelation of Yahweh to the post-Mosaic age than to the pre-Mosaic age is by no means unsatisfactory." (Hamilton p70)
ABD VI p1012 shows that the name YHWH appears as early as 1400 BC in Egyptian texts. It does not appear in cuniform texts and is debated at Ebla.
Jacob asks the name of the one with whom he struggles yet is refused. Then his name is called Israel, not Israyah! This refusal to give the name of YHWH is completely consistent with the name being revealed to Moses first.
Rendsburg
points out that Òthe absence of Yahwistic names in Genesis reflects the
antiquity of the traditions. They
must antedate the United Kingdom, when they presumably were compiled into their
present form more or less.Ó He
also points out that the names used to refer to God are mostly unique to
Genesis. Names such as Ôthe fear
of IsaacÕ in 31:42,53 and the Ômighty one of JacobÕ in 49:24. Also the ÒGod of my/your/his fatherÓ
(Rendsburg p115). He also points
to the various EL names of God being largely unique to Genesis – עליון
אל 14:18; ראי
אל 16:13; עולם אל 21:33 and ישראל
אלהי אל 33:20. Also to a lesser extent שדי אל
which occurs primarily in Genesis (17:1, 28:3, 35:11, 43:14). Though the name שדי does
occur in other books – especially Job and Ruth – it only occurs in
Genesis in combination with אל.
In Contrast to the non-use of ÔyahÕ/ÕyahuÕ, we do find ÔelÕ (ÔGodÕ) used as a suffix and prefix. In Genesis 1-11 five different names have the ÔelÕ suffix. They are Mehujael and Methushael in 4:18; Mahalalel 5:12; Elishah 10:4; Abimael 10:28.
Later, the generation born before the Exodus is still using the EL suffix and prefix. Notice the names of AaronÕs cousins in Leviticus 10:4 – Mishael and Elzaphan, sons of Uzziel AaronÕs uncle. Still later in Numbers 34:18ff we see this suffixed continues in its popular use. Indeed this suffix is used throughout Israelite history, even to the present day. However the suffix/prefix YAH only is used with the generations born after the Exodus.
GodÕs name ÔShaddaiÕ is first revealed to Abraham in Genesis 17:1 as El Shaddai. It is use in the generations born before the Exodus – See Numbers 1:5ff. Two names have this name as a suffix – Zurishaddai of the tribe of Simeon (Num. 1:6/2:12 Shaddai is my rock) and Ammishaddai of the tribe of Dan (Num 1:12/2:25 – People of Shaddai). Interestingly these are the only two people with this suffix in the entire bible. It is also important to note that they are from the furthest north tribe and the furthest southern tribe. This provides evidence of a strong and early ethical and religious tie between the tribes of Israel.
Genesis
22:2 "...and go to the land
of Moriah..." המריה -This might be the first
example of the suffix יה being attached to a name. This is significantly connected with
the place of the future temple of YHVH.
Notice 22:14 "And Abraham called the name of the place,
The-LORD-Will-Provide; as it is said to this day, 'In the Mount of the LORD it
shall be provided." ( יראה יהוה ). Gesenius Lexicon also has the name
Moriah as a contraction with the suffix YAH. However other suggestions have been advanced which indicate
that the last two letters are not part of the name YHWH.[28]
The
mention of "to this day" could be understood in several ways. One of which is to say that this verse
was written after the construction of the temple, but was inserted into an
older text. But it must be
remembered that the temple is not actually mentioned and the question remains
as to who 'will be seen' in the Mount of the LORD.
The name of Jacob's son Judah is of special interest - see Gen. 29:35. Judah יהודה is spelt as the Tetragrammaton with a Dalet inserted. Dalet is the 4th letter of the Hebrew alphabet and Judah is the fourth son born to Jacob.
The etymology of the word has been suggested to be Yah + the first person future of Òto praiseÓ or Òto thankÓ. But more likley it is simply the future tense of form of the word Òto praiseÓ, however with a yud as a first letter, it would appear thus to be a 3rd person masculine.
Comparison
must also be made with יהודית the wife of
Esau in Gen. 26:34.
As Gesenius points out in his Lexicon, Joshua (יהושוע - Yahoshua) means Jehovah is Salvation. However, it is important to note that JoshuaÕs original name is Hoshea, but Moses, the man to whom the name of YHWH was revealed, called him Joshua (Yahoshua) in Numbers 13:16. Thus the name Joshua only reinforces the fact that the name Yahweh was not known to people before the Exodus.
Gary
Rendsburg points to Jochebed יוכבד as a possible
Yahwistic name (Rendsburg p114).
Jochebed is the mother of Moses and Aaron, and is found as such in
Exodus 6:20 and Numbers 26:59. GeseniusÕ Lexicon gives the definition: Òwhose
glory is JehovahÓ.
This
is a serious problem for my thesis that the personal names before the Exodus do
not contain a YAH suffix and thus show that the name was indeed unknown to the
patriarchs.
I
would like to argue that the yud and vav are just a verbal prefix, but
unfortunately, the name pertains to a woman and such a prefix is
masculine. Additionally the three
root letters are all strong (caf-bet-dalet). A woman can take a masculine verbal form for a name as shown
in יהודית the wife of Esau in Gen.
26:34. Her name is plainly a
derivative of Judah, which has been shown to be a 3rd person
masculine prefix form. Thus we
have an example of a woman with a name that uses the yud prefix. However the second problem of three
strong root letters is unavoidable.
The
Universal Jewish Encyclopedia states ÒThe theory has been advanced that the
Jochebed is of Egyptian originÓ (UJE Vol. 6 p159).
The
use of the first and third letters out of the name YHWH as a prefix to personal
names is curious. We do see SaulÕs
son Jonathan being spelt two different ways – יונתן
and יהונתן (1st Sam 13:2-14:4 and 1st Sam 14:6,8
respectively). The shorter
spelling of Jonathan is used consistently up until chapter 18, except in the
two verses mentioned. But those
are also the only verses in that section where Jonathan is speaking to someone
else. In 14:29, he does speak, but
to no one in particular and thus the shorter spelling occurs.
The
longer spelling of the name Jonathan does occur in Judges 18:30, but this verse
is a much later gloss: ÒThen the children
of Dan set up for themselves the carved image; and Jonathan the son of Gershom,
the son of Manasseh, and his sons were priests to the tribe of Dan until the day of the captivity of the land.Ó (NKJV). In fact this person is never mentioned by name in the
story. Further complicating the
matter is that his short genealogy in this passage seems unconnected to
anything. However the NUN in
Manasseh is suspended. If the nun
is removed completely then the name becomes Moses![29] Thus he becomes a descendent of Moses
through Gershom.[30] Regardless, the statement Ôuntil the
day of the captivity of the landÕ could only refer to the Assyrian captivity of
the Northern tribes, thus showing a late addition, at least of the later part
of the verse. The fact that the
author makes the Levite deliberately anonymous even though he is a central
figure in the story makes it seem very suspicious that this verse was part of
the original text.
Also
in this same passage in Judges we see the name Micayahu (Judges 17:1,4) but
throughout the rest of the story he is simply called Micah.[31]
Actually,
with the exception of Joshua, Jonathan (see above) and Micayahu (Judges 17:1,4)
we donÕt see a single original use of the prefix יהו ÔyahuÕ
throughout the entire first 7 books of the bible. Not until the occurrence mentioned above at 1st
Sam 14:6,8. Likewise we do not see
it used as a suffix at all until much later. Additionally we do not see the prefix or suffix יה
ÔyahÕ used until 1st Sam. 8:2 ( אחיה ). We only encounter the suffix יו
(yo) starting in Judges 6:11 with יואש which later in
the bible is spelt often as יהואש. The two letters (yud-vav) do occur
together in names such as יובב and יובל
(Gen 36:33 and 4:21), but those are clearly not derived from the divine name.
To
summarize, we see that starting around 1st Samuel 18 there is an
explosion of the use of the letters of the divine name as suffixes and
prefixes. This is the time of the
rise of David. Before that we only
see the yud-vav prefix used and only occasionally.
And even that prefix is not used at all in the Torah except
in the one case of the name of MosesÕ mother discussed above.
יו (yud-vav)
as a prefix before 1st Samuel 18 |
||
יוכבד |
Jochebad |
Exodus 6:20 and Numbers 26:59 |
יואש |
Joash |
Judges 6:11 ff |
יותם |
Jotham |
Judges 9:5,7,21,57 |
יואל |
Joel |
1st Sam 8:2 |
יונתן |
Jonathan |
1st Sam 13:2 ff |
יהו (yud-hey-vav)
as a prefix before 1st Samuel 18 (unattested as a suffix) |
||
יהושע |
Joshua |
Exodus 17:9 ff (but originally called Hoshea – see
above) |
מיכיהו |
Micayahu |
Judges 17:1,4 (but spelt as Micah in the rest of the
story) |
יהונתן |
Jonathan |
Judges 18:30 (post 722BC gloss ), 1st Sam
14:6,8 |
יה (yud-hey)
as a suffix before 1st Samuel 18 |
||
אביה |
Abijah |
1st Sam 8:2 (JoelÕs brother) |
After 1st Samuel 18 Jonathan is always spelt the
longer way except at 19:1, before that it is always spelt the shorter way
except 14:6,8. (Chronicles not
included.)
As these tables show, there are no uses of the divine name
as a suffix or prefix in Genesis. (see Appendix 1 for a complete list of 341
names in Genesis 12-50). In the
first six books of the Bible we see only Joshua with the divine name clearly as
a prefix. We do see the mother of
Moses with the prefix yud-vav, which seems to begin to be used as a prefix from
of the divine name in the time of the Judges.
The names in Genesis 1-11 do not appear to be created from the imagination of an author for he rarely uses any kind of play on words, rarely adds suffixes and when he does they are suffixes, which do not strengthen the unique worship of YHVH.
If the author was not recording the names of actual people, he was at least using a collection of names that was popularly known and widespread only in the Early 2nd Millennium BC or before. This has been especially shown by Hess with the names Adam and Methuselah, but also with Jabal and his brothers.
The suffix Yah and Yahu are nowhere to be found, with the possible exceptions noted above, anywhere before the generation born after the Exodus. This is a great difficulty to explain in the Documentary Hypothesis, which would claim that the J author was promoting the use of the name YHVH from the time of Seth onward.
While it does appear the author was willing to change the original name used for God by the patriarchs to YHWH – even in direct discourse occasionally, he seems to be completely unwilling to add that name as a suffix or prefix to any of the names in Genesis. This indicates that the names are original / authentic.
First mention of YHVH outside the bible is 15th century from Egypt: (wikipedia)
Shasu is an Egyptian term for nomads who appeared in the Levant from the fifteenth century BCE all the way to the Third Intermediate Period. The name evolved from a transliteration of the Egyptian word š3sw, meaning "moving on foot", into the term for Bedouin-type wanderers. The term first originated in a fifteenth century list of peoples in the Transjordan, with one of the Shasu territories described as "Yhw in the land of the Shasu"
In a tablet attributed to the 14th century B.C. which Sellin found in the course of his excavations at Tell Ta'annuk (the city Taanach of the O.T.) a name occurs which may be read Ahi-Yawi (equivalent to Hebrew Ahijah); Footnote #6 from Page 313 of the 1911 E.B. reads: "Denkschriften d. Wien. Akad., L. iv. p. 115 seq. (1904)
Appendix 1
Table of names in
Genesis 12-50
This table is a combination of people, places and things – all proper names – a total of approximately 341 different names. Several different people have similar or the same names, though often generations apart or from different genealogies.
1.
|
shechem |
12:6 |
a place |
2.
|
Moreh |
12:6 |
maybe a diety |
3.
|
Bethel |
12:8 |
a place – El suffix |
4.
|
Ai |
12:8 |
a place |
5.
|
pharaoh |
12:15 |
a title |
6.
|
Canaanites |
13:7 |
a people |
7.
|
Perizzites |
13:7 |
a people |
8.
|
Jordan |
13:10 |
place |
9.
|
Sodom |
13:10 |
place |
10.
|
Gomorrah |
13:10 |
place |
11.
|
Zoar |
13:10 |
place |
12.
|
Mamre |
13:18 |
person see 14:24 |
13.
|
Hebron |
13:18 |
place |
14.
|
Amraphel |
14:1 |
person |
15.
|
Shinar |
14:1 |
place |
16.
|
Arioch |
14:1 |
person |
17.
|
Ellasar |
14:1 |
place |
18.
|
Chedorlaomer |
14:1 |
person |
19.
|
Elam |
14:1 |
place |
20.
|
Tidal |
14:1 |
person |
21.
|
nations(goyim) |
14:1 |
people |
22.
|
Bera |
14:2 |
person |
23.
|
Birsha |
14:2 |
peson |
24.
|
Shinab |
14:2 |
person |
25.
|
Admah |
14:2 |
place (possibly Adam in Joshua) |
26.
|
Shemeber |
14:2 |
person |
27.
|
Zeboiim |
14:2 |
place/people |
28.
|
Bela |
14:2 |
place – also called Zoar |
29.
|
Siddim |
14:3 |
place (salt sea) |
30.
|
Rephaim |
14:5 |
people |
31.
|
Ashteroth |
14:5 |
place |
32.
|
Karnaim |
14:5 |
place (possibly compound name with above) |
33.
|
Zuzim |
14:5 |
people |
34.
|
Ham |
14:5 |
place in this context |
35.
|
Emim |
14:5 |
people - more giants |
36.
|
Shaveh
Kiriathaim |
14:5 |
place |
37.
|
Horites |
14:6 |
people – cf singular at 36:20 |
38.
|
Seir |
14:6 |
place – cf place 36:20 |
39.
|
El(Eil)
Paran |
14:6 |
place (not an El name) |
40.
|
En
Mishpat |
14:7 |
place |
41.
|
Kadesh |
14:7 |
place |
42.
|
Amalekites |
14:7 |
people |
43.
|
Amorites |
14:7 |
people – cf singular 48:22 |
44.
|
Hazezon
Tamar |
14:7 |
place |
45.
|
Eshcol |
14:13 |
person |
46.
|
Aner |
14:13 |
person |
47.
|
Dan |
14:14 |
place – cf person 30:6 |
48.
|
Hobah |
14:15 |
place |
49.
|
Damascus |
14:15 |
place |
50.
|
Shaveh |
14:17 |
place (explained as kings valley, indicating this source predates monarchal times) |
51.
|
Melchizedek |
14:18 |
person |
52.
|
Salem |
14:18 |
place |
53.
|
El
Elyon |
14:18 |
God |
54.
|
Eliezer |
15:2 |
person – El prefix |
55.
|
Kenites |
15:19 |
people |
56.
|
Kenezzites |
15:19 |
people |
57.
|
Kadmonites |
15:19 |
people |
58.
|
Hittites |
15:20 |
people |
59.
|
Girgashites |
15:21 |
people |
60.
|
Jebusites |
15:21 |
people |
61.
|
Hagar |
16:1 |
person |
62.
|
Shur |
16:7 |
place |
63.
|
Ishmael |
16:11 |
person |
64.
|
God-who-sees |
16:13 |
God |
65.
|
Beer
Lahai Roi |
16:14 |
place |
66.
|
Bered |
16:14 |
place |
67.
|
Abraham |
17:5 |
person |
68.
|
Sarah |
17:15 |
person |
69.
|
Isaac |
17:19 |
person |
70.
|
Moab |
19:37 |
person |
71.
|
Moabites |
19:37 |
people |
72.
|
Ben-Ammi |
19:38 |
person |
73.
|
Ammon |
19:38 |
people |
74.
|
Shur |
20:1 |
place |
75.
|
Gerar |
20:1 |
place |
76.
|
Abimelech |
20:2 |
person |
77.
|
Beersheba |
21:14 |
place |
78.
|
Paran |
21:21 |
place |
79.
|
Phichol |
21:22 |
place |
80.
|
Philistines |
21:32 |
people |
81.
|
El-Olam |
21:33 |
God |
82.
|
Moriah |
22:2 |
place – Yah suffix?? |
83.
|
Jehovah-Jireh |
22:14 |
rare instance |
84.
|
Huz |
22:21 |
person |
85.
|
Buz |
22:21 |
person |
86.
|
Kemuel |
22:21 |
person |
87.
|
Aram |
22:21 |
person |
88.
|
Chesed |
22:22 |
person |
89.
|
Hazo |
22:22 |
person |
90.
|
Pildash |
22:22 |
person |
91.
|
Jidlaph |
22:22 |
person |
92.
|
Bethuel |
22:22 |
person – El suffix |
93.
|
Rebekah |
22:23 |
person |
94.
|
Reumah |
22:24 |
person |
95.
|
Tebah |
22:24 |
person |
96.
|
Gaham |
22:24 |
person |
97.
|
Thahash |
22:24 |
person |
98.
|
Maachah |
22:24 |
person |
99.
|
Kirjath
Arba |
23:2 |
place |
100.
|
Heth |
23:3 |
person cf 10:15 |
101.
|
Ephron |
23:8 |
person |
102.
|
Zohar |
23:8 |
person |
103.
|
Machpelah |
23:9 |
cave |
104.
|
Laban |
24:29 |
person |
105.
|
Keturah |
25:1 |
person |
106.
|
Zimran |
25:2 |
person |
107.
|
Jokshan |
25:2 |
person |
108.
|
Medan |
25:2 |
person |
109.
|
Midian |
25:2 |
person – cf people 36:35 |
110.
|
Ishbak |
25:2 |
person |
111.
|
Shuah |
25:2 |
person |
112.
|
Sheba |
25:3 |
person – see note below |
113.
|
Dedan |
25:3 |
person – see note below |
114.
|
Asshurim |
25:3 |
people |
115.
|
Letushim |
25:3 |
people |
116.
|
Leummim |
25:3 |
people |
117.
|
Ephah |
25:4 |
person |
118.
|
Epher |
25:4 |
person |
119.
|
Hanoch |
25:4 |
person |
120.
|
Abidah |
25:4 |
person |
121.
|
Eldaah |
25:4 |
person – El prefix |
122.
|
Nebajoth |
25:13 |
person IshmaelÕs firstborn |
123.
|
Kedar |
25:13 |
person |
124.
|
Adbeel |
25:13 |
person – El suffix |
125.
|
Mibsam |
25:13 |
person |
126.
|
Mishma |
25:14 |
person |
127.
|
Dumah |
25:14 |
person |
128.
|
Massa |
25:14 |
person |
129.
|
Hadar |
25:15 |
person – cf 36:39 diff. person? |
130.
|
Tema |
25:15 |
person |
131.
|
Jetur |
25:15 |
person |
132.
|
Naphish |
25:15 |
person |
133.
|
Kedemah |
25:15 |
person |
134.
|
Syrian |
25:20 |
people |
135.
|
Esau |
25:25 |
person |
136.
|
Jacob |
25:26 |
person |
137.
|
Edom |
25:30 |
person |
138.
|
Esek |
26:20 |
a well |
139.
|
Sitnah |
26:21 |
a well |
140.
|
Rehoboth |
26:22 |
a well |
141.
|
Ahuzzath |
26:26 |
person |
142.
|
Shebah |
26:33 |
a well |
143.
|
Judith |
26:34 |
wife of Esau |
144.
|
Beeri |
26:34 |
person |
145.
|
Basemath |
26:34 |
person |
146.
|
Elon |
26:34 |
person – cf 46:14 diff. person |
147.
|
Padan(ah) |
28:2 |
place |
148.
|
Mahalath |
28:9 |
person |
149.
|
Luz |
28:19 |
place |
150.
|
Rachel |
29:6 |
person |
151.
|
Leah |
29:16 |
person |
152.
|
Zilpah |
29:24 |
person |
153.
|
Bilhah |
29:29 |
person |
154.
|
Reuben |
29:32 |
person |
155.
|
Simeon |
29:33 |
person |
156.
|
Levi |
29:34 |
person |
157.
|
Judah |
29:35 |
person |
158.
|
Dan |
30:6 |
person – cf place 14:14 |
159.
|
Naphtali |
30:8 |
person |
160.
|
Gad |
30:11 |
person |
161.
|
Asher |
30:13 |
person |
162.
|
Issachar |
30:18 |
person |
163.
|
Zebulun |
30:20 |
person |
164.
|
Joseph |
30:24 |
person |
165.
|
Gilead |
31:21 |
place |
166.
|
Jegar
Sahadutha |
31:47 |
thing – heap of stones |
167.
|
Galeed |
31:47 |
thing – heap of stones |
168.
|
Mizpah |
31:49 |
thing – heap of stone |
169.
|
Mahanaim |
32:2 |
place |
170.
|
Jabbok |
32:22 |
river |
171.
|
Israel |
32:28 |
person – El suffix |
172.
|
Peniel |
32:30 |
place –El suffix |
173.
|
Penuel |
32:31 |
place – El Suffix |
174.
|
Succoth |
33:17 |
place |
175.
|
Shechem |
33:18 |
place |
176.
|
Hamor |
33:19 |
place |
177.
|
El
Elohe Israel |
33:20 |
thing – altar |
178.
|
Dinah |
34:1 |
person |
179.
|
Hivite |
34:2 |
people |
180.
|
El
Bethel |
35:7 |
place – el suffix |
181.
|
Deborah |
35:8 |
person |
182.
|
Allon
Bachuth |
35:8 |
thing – tree |
183.
|
Ephrath |
35:16 |
place |
184.
|
Ben-Oni |
35:18 |
person |
185.
|
Benjamin |
35:18 |
person |
186.
|
Tower
of Eder |
35:21 |
place – possibly not a proper name |
187.
|
Adah |
36:2 |
person cf 4:19 –diff person |
188.
|
Aholibamah |
36:2 |
person |
189.
|
Anah |
36:2 |
person – cf 36:24 – gender problem her a woman their a man |
190.
|
Zibeon |
36:2 |
person |
191.
|
Eliphaz |
36:4 |
person – El prefix |
192.
|
Reuel |
36:4 |
person – El suffix |
193.
|
Jeush |
36:5 |
person |
194.
|
Jaalam |
36:5 |
person |
195.
|
Korah |
36:5 |
person |
196.
|
Teman |
36:11 |
person – cf 36:40 maybe same |
197.
|
Omar |
36:11 |
person |
198.
|
Zepho |
36:11 |
person |
199.
|
Gatam |
36:11 |
person |
200.
|
Kenaz |
36:11 |
person |
201.
|
Timna |
36:12 |
person |
202.
|
Amalek |
36:12 |
person |
203.
|
Nahath |
36:13 |
person |
204.
|
Zerah |
36:13 |
person – probably same as 36:34 |
205.
|
Shammah |
36:13 |
person |
206.
|
Mizzah |
36:13 |
person |
207.
|
Seir |
36:20 |
person – cf place 14:6 |
208.
|
Lotan |
36:20 |
person |
209.
|
Shobal |
36:20 |
person |
210.
|
Zibeon |
36:20 |
person – cf 36:2 |
211.
|
Anah |
36:20 |
person – here a son cf 36:2 |
212.
|
Dishon |
36:21 |
person |
213.
|
Ezer |
36:21 |
person |
214.
|
Dishan |
36:21 |
person |
215.
|
Hori |
36:22 |
person |
216.
|
Hemam |
36:22 |
person |
217.
|
Alvan |
36:23 |
person |
218.
|
Manahath |
36:23 |
person |
219.
|
Ebal |
36:23 |
person |
220.
|
Shepho |
36:23 |
person |
221.
|
Onam |
36:23 |
person |
222.
|
Ajah |
36:24 |
person |
223.
|
Anah |
36:24 |
person – cf 36:20 diff person but perhaps the same as 36:2 – but diff gender! |
224.
|
Hemdan |
36:26 |
person |
225.
|
Eshban |
36:26 |
person |
226.
|
Ithran |
36:26 |
person |
227.
|
Cheran |
36:26 |
person |
228.
|
Bilhan |
36:27 |
person |
229.
|
Zaavan |
36:27 |
person |
230.
|
Akan |
36:27 |
person |
231.
|
Uz |
36:28 |
person |
232.
|
Aran |
36:28 |
person |
233.
|
Bela |
36:32 |
person – cf the place 14:2 |
234.
|
Beor |
36:32 |
person |
235.
|
Dinhabah |
36:32 |
place |
236.
|
Jobab |
36:34 |
person |
237.
|
Bozrah |
36:34 |
place |
238.
|
Husham |
36:34 |
person |
239.
|
Temanites |
36:34 |
people |
240.
|
Hadad |
36:35 |
person |
241.
|
Bedad |
36:35 |
person |
242.
|
Midian |
36:35 |
people – cf person 25:2 |
243.
|
Avith |
36:35 |
place |
244.
|
Samlah |
36:36 |
person |
245.
|
Masrekah |
36:36 |
place |
246.
|
Saul |
36:37 |
person |
247.
|
Baal-Hanan |
36:38 |
person – notice Baal prefix |
248.
|
Hadar |
36:39 |
person – cf 25:15 diff person? |
249.
|
Pau |
36:39 |
place |
250.
|
Mehetabel |
36:39 |
person – El suffix |
251.
|
Matred |
36:39 |
person |
252.
|
Mezahab |
36:39 |
person |
253.
|
Timnah |
36:40 |
person – cf 36:11 maybe same |
254.
|
Alvah |
36:40 |
person |
255.
|
Jetheth |
36:40 |
person |
256.
|
Aholibamah |
36:41 |
person – cf 36:2 maybe same BothTimnah and Aholibamah were women above but here are either leaders or names of family groups |
257.
|
Elah |
36:41 |
person – El prefix??? |
258.
|
Pinon |
36:41 |
person |
259.
|
Kenaz |
36:42 |
person – cf 36:11 maybe same |
260.
|
Teman |
36:42 |
person |
261.
|
Mibzar |
36:42 |
person |
262.
|
Magdiel |
36:43 |
person – El suffix |
263.
|
Iram |
36:43 |
person |
264.
|
Dothan |
37:17 |
place |
265.
|
Ishmaelites |
37:25 |
people |
266.
|
Potiphar |
37:36 |
person |
267.
|
Adullamite |
38:1 |
people |
268.
|
Hirah |
38:1 |
person |
269.
|
Shua |
38:2 |
person – a canaanite – ÔsalvationÕ?? |
270.
|
Er |
38:3 |
person |
271.
|
Onan |
38:4 |
person |
272.
|
Shelah |
38:5 |
person |
273.
|
Chezib |
38:5 |
place |
274.
|
Tamar |
38:6 |
person |
275.
|
Timnah |
38:12 |
place – dif. Heb. than 36:12/40 |
276.
|
Perez |
38:29 |
person |
277.
|
Zerah |
38:30 |
person – cf EsauÕs line 36:13,34 |
278.
|
Zaphnath-Paaneah |
41:45 |
person – JosephÕs Egyptian name |
279.
|
Asenath |
41:45 |
person |
280.
|
Poti-Pherah |
41:45 |
person |
281.
|
On |
41:45 |
person or diety |
282.
|
Manasseh |
41:51 |
person |
283.
|
Ephraim |
41:52 |
person |
284.
|
Goshen |
45:10 |
place |
285.
|
Hanoch |
46:9 |
person |
286.
|
Pallu |
46:9 |
person |
287.
|
Hezron |
46:9 |
person – cf 46:12 diff. person |
288.
|
Carmi |
46:9 |
person |
289.
|
Jemuel |
46:10 |
person – El suffix |
290.
|
Jamin |
46:10 |
person |
291.
|
Ohad |
46:10 |
person |
292.
|
Jachin |
46:10 |
person |
293.
|
Zohar |
46:10 |
person |
294.
|
Shaul |
46:10 |
person |
295.
|
Gershon |
46:11 |
person |
296.
|
Kohath |
46:11 |
person |
297.
|
Merari |
46:11 |
person |
298.
|
Hezron |
46:12 |
person |
299.
|
Hamul |
46:12 |
person |
300.
|
Tola |
46:13 |
person |
301.
|
Puvah |
46:13 |
person |
302.
|
Job |
46:13 |
person |
303.
|
Shimron |
46:13 |
person |
304.
|
Sered |
46:14 |
person |
305.
|
Elon |
46:14 |
person – cf 26:34 diff. person |
306.
|
Jahleel |
46:14 |
person – El suffix |
307.
|
Ziphion |
46:16 |
person |
308.
|
Haggi |
46:16 |
person |
309.
|
Shuni |
46:16 |
person |
310.
|
Ezbon |
46:16 |
person |
311.
|
Eri |
46:16 |
person |
312.
|
Arodi |
46:16 |
person |
313.
|